English
If all these five factors are accompanied then the greatest moral consciousness arises, which is capable of causing a Tihetuka Patisandhi (t9®2S5Cgta cScoa^) that is rebirth consciousness .associated with disinterestedness, amity and knowledge, and indispensable and absolutely necessary rebirth consciousness for developing the Jhanas and for entering the Paths. If one or more of the above are not present, the class of cons- ■ciousnesses that arises is one disconnected from knowledge. 31 AUTOMATIC MORAL CONSCIOUSNESS Note 4. There are six causes responsible for this great type of moral <onsciousness to be automatic, namely (1) being absolutely free from selfishness and placing the article of offering in the hands •of the person who receives the same and (2) the firm belief m the fact that as a result of this charity, good effects will undoubtedly take place according to the nature of the offering (3) suitable residence (4) suitable environment (5) suitable food -and (6) being accustomed to give charity. If one or more of these causes are absent, the class of consciousness will be volitional. FACTORS CAUSING DIFFERENT CLASSES. In the first one of the eight classes of the great moral con- sciousness 38 mental concomitants such as contact ^phassa ©cass) are coexistent. Each class is associated with feeling (vedana o©<5iOo) and knowledge liiana ^4Sn) automatic or volitional. Feeling is differentiated into joy or pleasurable feeling and indifferent or neutral feeling. Knowledge is differentiated into insight fvipassana SOi£C1209), in which case fiana sampayuttaii is the existence of the paniia cetasika (:5£2^^@©55£f5>) and ordinary knowledge without insight, which is iianavippayuttan, paniia cetasika (3/C34^^€)05 885)) being absent here. How ordinary knowledge exists in both classes can be explained by the following illustration : — 6C2CS555^e33 g^@SC^3 gci)5^®C5:Qj (vassakato subhikkho dubbhikk5). Harvest or famine results through rain, both the states being connected with rain. Likewise, when there is insight or no insight both the classes are connected with knowledge. Sankhara ( 0^0)3 d) should not be considered as a mental •concomitant coexistent in consciousness Sankhara (50a!Q)3d) is the preparation for the origination of a state of consciousness determined either by another individual or by an antecedent -State of consciousness in one's self. 32 AUTOMATIC AND VOLITIONAL CONSCIOUSNESS People who have got into the habit of doing good Kamma- themselves think and automatically practice charity. Those who have a greed for their possessions and are selfish and are not naturally generous practise after some deliberation and after receiving advice from others. Therefore, the manner in which automatic (asankhara Cj:aa)S)3d) and volitional (sasankhara 00 CD 2-5)3 d) classes of consciousness originate can be compared to the cutting by a sharp instrument, and a blunt instrument that is sharpened. This great moral consciousness arising m Kamaloka may not produce results in a process of thought through the 'five doors' such as *eye-door' etc. as well as the *mind-door' or produce results in a 'mind-door' process. Out of these the great moral consciousness arising in a process, of thought through the 'five-doors* and not producing results can be compared to the fragrance and sweet smell emanating from a tree full of fruits, that through the 'mind-door' to unripe and unseasoned fruits falling from the tree and that which produce results in a 'mind-door' process to a ripe and well seasoned fruit having colour, smell, and taste. Similarly, as a result of a moral consciousness arising in a process of thought through the 'five-doors' by the mere sight, hearing, smell, taste, and contact of others, the results of good unconditioned by hetus (®QCt^) are obtained during existence. The result of a moral consciousness arising in a process of thought through the 'mind-door' and not producing results is the unhappy existence obtained by labour etc. and working hard for others without adequate wages. Lastly, the result of great moral consciousness arising in 'mind-door' process producing results when intensified is the rebirth in the six heavens as great dcvas, and in the world of men as Chakkawatti king and other high positions according to the Kamma done, and as a matter of fact obtaining anything hoped for at the time of the act. In cases of consciousness less intensified but belong to great and moral classes happiness is obtained by such efforts as doing agricultural work, trade etc. 9 — 16^ next there are eight classes of consciousness, similar to the foregoing which are the results of action done in a former birth in Kamaloka, and which are accompanied by their hetus (^QTJCe). 33 CLASSES OF RESULTANT CONSCIOUSNESS Note i These resultant classes of consciousness are similar to the moral classes like the shadow of an object being more or less similar to the object that produces it. These classes exist in an individual as rebirth consciousness^ life continuum, retention and re-decease. When they exist as rebirth consciousness they are called rebirth resultants (patisandhi vipaka o£a23S SootS)). When they exist as life-con- tinuum, retention and re-decease they are known as resultants dur- ing the span of life or existence (pavatti vipaka C©t5X9 ®09W). Rebirth is conception in a new existence or the joining together of two existences. Life continuum (QD©oCD Bhavanga) is consciousness lying still and motionless without taking any impressions through the doors of eye etc. Retention is the ability to retain such objects as have been grasped by apper- ceptions (Javana d8fi3) in processes of thought. Re-decease is the passing away from an existence. FACTORS ASSOCIATED WITH THE CLASSES AND THEIR CAUSES The first four classes are accompanied by joy and the cause for it is the obtaining of pleasant objects and the other four are accompanied by indifference and the cause for it, the obtain- ing of a moderately pleasant object. Of these, first and second, fifth and sixth classes are connected with knowledge. There are two causes for making them so. When they exist as rebirth consciousness, life continuum and re-decease, owing to the intensity of the Kamma which produced them they become connected with knowledge. Rebirth caused by the highest class of moral consciousness associated with the three hetus (®tQ). (Tihetuka mukkatthan kusalan kamman t9®^ §^'5S556io t^Qo S®tf), become connected with knowledge amounting to insight. As 34 the life continuum and re-decease are similar to the rebirth consciousness in that existence, the intensity of this kamma is the cause of making the life continuum and re-decease connected with knowledge. The other cause is when they exist as retention they become connected with knowledge following the apperceptions which are connected with knowledge. The three lietus (®QDt^) are disinterestedness, amity, and insight and the moral consciousness becomes the highest when the preceding and following series are also associated with the three hetus (^aotg). Similarly the third and fourth, the seventh and eighth classes are disconnected from knowledge. The two causes for doing so are the weakness of the Kamma and retaining the objects grasped by the apperceptions disconnected from knowledge. When they exist as rebirth, life continuum and re-decease, they are disconnected from knowledge by reason of the weakness of the Kamma performed previously. Rebirth, lite continuum and re-decease occasioned by a Kamma which is associated with the three hetus .®QDCg) but not of the highest class and that of two hetus ((©ODtg) of the highest class and disconnected from knowledge. When they exist as retention, retaining the object grasped by the apperceptions disconnected from knowledge, they become themselves disconnected from knowledge. The first, the third, fifth and seventh classes arc automatic. They become so when the Kamma, the sign of Kamma i^Kamma ssS® nimitta s9$??K53) and the sign of destiny (gati nimitta QDfS S^lcto) are not determined by another individual and also when suitable physical conditions, food etc. could be secured. The second, fourth, sixth and eighth are volitional.